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VEDANTA-SUTRAS.
that such bondage may be put an end to by the mere cognition of the true nature of Reality-such cognition resulting from the hearing of certain texts; and that the cessation of bondage thus effected constitutes final Release. For knowledge of the true nature of Reality, in the sense indicated, and the release resulting from it, may be secured by any one who learns from another person that Brahman alone is real and that everything else is falsely superimposed on Brahman. That the cognition of such truth can be arrived at only on the basis of certain Vedic texts, such as 'Thou art that,' is a restriction which does not admit of proof; for knowledge of the truth does not depend on man's choice, and at once springs up in the mind even of an unwilling man as soon as the conditions for such origination are present. Nor can it be proved in any way that bondage can be put an end to only through such knowledge of the truth as springs from Vedic texts; for error comes to an end through the knowledge of the true nature of things, whatever agency may give rise to such knowledge. True knowledge, of the kind described, will spring up in the mind of a man as soon as he hears the non-scriptural declaration, 'Brahman, consisting of nondifferenced intelligence, is the sole Reality; everything else is false,' and this will suffice to free him from error. When a competent and trustworthy person asserts that what was mistaken for silver is merely a sparkling shell, the error of a Sûdra no less than of a Brahmana comes to an end; in the same way a Sûdra also will free himself from the great cosmic error as soon as the knowledge of the true nature of things has arisen in his mind through a statement resting on the traditional lore of men knowing the Veda. Nor must you object to this on the ground that men knowing the Veda do not instruct Sûdras, and so on, because the text, 'he is not to teach him sacred things,' forbids them to do so; for men who have once learned-from texts such as 'Thou art that'-that Brahman is their Self, and thus are standing on the very top of the Veda as it were, move no longer in the sphere of those to whom injunctions and prohibitions apply, and the prohibition quoted does not
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